How to understand the development of the
most advanced homosexual theology in Brazil

By Julio
Severo

Introduction

When I had already finished this
report, a bombshell came: Toni Reis, the founder of ABGLT, gave a speech in a
sex education class in the Evangelical College of Paraná, Brazil, in late April
2015. ABGLT, the largest homosexual organization in Brazil, has today
consultative status in the United Nations system. Reis filed complaints in 2013
against Rev. Silas Malafaia, the most prominent Assemblies of God minister in
Brazil, and against Julio Severo in 2007. Both complaints were about “homophobia”
and were filed with federal prosecutors. Reis has been active in pressing the Brazilian
government to support his efforts to impose homosexual indoctrination on
Brazilian children. The Evangelical College of Paraná, which hosted Reis as a
speaker, is supported by several Protestant churches. His presence in an
evangelical institution shows that the Evangelical Church in Brazil needs urgently
to know the dangers of gay theology, ideology and activism. With this report, I
want to help churches to refrain from inviting to their institutions radical
ideological militants intent on homosexualizing children and persecuting
Christians.

Gay Theology and Its Liberal Roots

Homosexual
theology? In Brazil it exists only in non-recognized “churches,” founded by
individuals who apostatized from the Gospel and left recognized churches
(Assemblies of God, Baptist Church, etc.). Those individuals were not, in their
activism, accepted in recognized churches and so they had to establish their
own independent theologies and churches.

Only
in the U.S. there is the phenomena of a homosexual theology advancing in
recognized churches, as the Presbyterian Church in the U.S. and other major
mainline Protestant denominations. All of these churches have an old common
problem: the Social Gospel, a liberal and leftist theology that began to affect
them in the 1870s.

The
homosexual theology only became reality among these recognized churches after theological
liberalism spread and became solid for over 100 years.

So
liberalism and leftism eventually become father and mother of the homosexual
theology.

Gay Theology in a Non-Recognized “Protestant” Church

In
Brazil, the most important homosexual theological paper of a non-recognized
Protestant church comes from the Metropolitan Community Church in Rio de
Janeiro. This non-recognized church was born from the Metropolitan Community
Church in the United States, the first and largest homosexual denomination in
the U.S., which spread to 37 nations.

In
its paper “Algumas verdades que os gays precisam saber sobre a Bíblia” (Some
truths gays need to know about the Bible), made available in the early 2000s,
the Metropolitan Community Church in Rio de Janeiro destroys the main Bible
passages that clearly condemn homosexual sin, saying that the condemnations are
not by God or the Bible, but by alleged theological misinterpretations.

Among
its many endorsements of the homosexual behavior, the paper says:

“Sexual
orientation is part of you as the color of your skin or the spots in a leopard.
You cannot change or renounce what you were created by God to be.”

“Sexual
orientation, both for heterosexuals and homosexuals, is not something chosen by
an individual. Some recent studies suggest that sexual orientation has a major
genetic or biological influence. So probably it is determined before or
immediately after the birth.”

“Because
homosexuality is not a disease or deviation, there is nothing to be healed.”

Yet,
I cannot make these quotations without respecting the explicit warning in the
document, which says: “In the total or partial copy or reproduction of this
material credits to the authors should be mentioned.” So, respecting the
warning, I reproduce the authorship recorded in the document: “Escrito por
Pastor Marcos Gladstone e Ciro D’Araujo” (written by Pastor Marcos Gladstone
and Ciro D’Araujo).

Gladstone
was the “minister” of the Metropolitan Community Church in Rio de Janeiro. Ciro
is the son of Caio Fábio, formerly the most renowned leader in the Presbyterian
Church of Brazil. Caio was also the most prominent and shrewd Theology of
Integral Mission (TIM) proponent in the Evangelical Church in Brazil. A father
in TIM eventually produced a son in gay theology.

TIM was inspired in Brazil by Rev. Richard
Schaull, an American Presbyterian missionary who was a professor, in the 1950s,
at the largest theological seminary in the Presbyterian Church of Brazil.
Schaull was a Social Gospel adherent and advocate.

Gay Theology in a Recognized Protestant Church

Even
though TIM is common among Presbyterians, its brazen official acceptance is
much more common in the Evangelical Church of Lutheran Confession in Brazil
(ECLCB), which has prominent Liberation Theology leaders and prominent Theology of Integral
Mission leaders.

Any
minimally intelligent individual should conclude that if the Social Gospel
(which is TIM’s mother) eventually produced a pro-sodomy theology in the
Presbyterian Church in the U.S., what would this “gospel” produce in Brazil?

HTS
professor André Sidnei
Musskopf presented in 2008 his dissertation at HTS on Systematic Theology. His
dissertation, for theology graduation, is explicitly entitled “Theological
Faggoting: itineraries for a queer theology in
Brazil.”

The
dissertation says, “The
main argument of this Dissertation is that theology needs to walk other paths.
Although this calling is directed to all theologies which are based on a
heterocentric matrix for the construction of theological knowledge, it is
especially directed to Latin-American Liberation Theology, which the
reflections of this Dissertation are understood to be in continuation with.”

Brazilian Lutheran Theologian Learning Gay Theology in the U.S.

Musskopf claims that what was
critical for him to have an encounter with homosexual theology was his
experience with liberation theology and with a feminist theology present at HTS
in the 1990s. His direct encounter with the homosexual theology happened in the
United States, where he was an exchange student in liberal Lutheran churches in
several U.S. states. There, he knew the book “A Gay Liberation Theology”
by Richard Cleaver. Musskopf admits that Cleaver’s book
“was the first writing he found” which perfectly answered his longings
nourished by Liberation Theology. The American experience introduced him to a
radical theological homosexual activism.

He says
about “A gay liberation theology”: “To know that there was something called
‘gay theology’ was comforting and, and at the same time, promising, since, in
my country [Brazil], I had never heard about it.”

His
interest then is that the U.S.-born gay theology may spread in Brazil and
throughout Latin America. He says, “If the starting point is the
homosexual-gay-queer theology produced in the United States, the question
containing the (re)building of this found and inhabited panorama is about the
existence of such theology in Brazil and Latin America.”

He adds,
“My discovery of a Gay Theology in the United States is also helpful as a way
to share a knowledge produced in other settings, but important for establishing
itineraries for a queer theology in Brazil or in another setting.”

When the U.S. had an advanced gay theology,
Brazil and many other nations had no such theology. My book “O Movimento
Homossexual” (The Homosexual Movement), originally published by the Brazilian
branch of Bethany House Publishers in 1998, warned that the spread of gay
theology, ideology and activism in the U.S. would eventually reach Brazil. Yet,
the predictions of my book, based in the U.S. reality, were often rejected or
even mocked in the late 1990s. Many readers thought that it was crazy to
suppose that Brazil could become like America in homosexual activism. Today,
Brazil and its socialist government are consistently following the U.S.
reality.

The
Most Important Gay Theology in Brazil

Musskopf
makes a journey describing the
birth and expansion of Gay Theology in Brazil, even revealing, “In 1998 Pastor
Orellana was ordained as the ‘first openly gay minister’ in Brazil by Rev.
Nehemias Marien of the Bethesda Presbyterian Church.”

Coincidently, with his
dissertation, André Sidnei Musskopf has become the most important theologian of
the Gay Theology in Brazil.

The gay
theology of Marcos
Gladstone and Ciro
D’Araújo is short and simple, but the gay theology of Musskopf is comprehensive, profound and detailed.

“Theological
Faggoting,” by André Sidnei Musskopf, is a work with an extensive bibliography
of American books, making evident that without American sources, it would have
been nearly impossible for André Sidnei Musskopf to have written a work that,
looking like a serious research, destroys everything God speaks in the Bible
against homosexuality and builds a homosexuality allegedly accepted by God.

The ideal environment for the birth,
development and expansion of the Gay Theology is the environment where
Liberation Theology and the Theology of Integral Mission proliferate. In fact, Musskopf
explains, “The LGBT groups and churches resemble to the Base Ecclesial
Communities where Liberation Theology appeared in the 1970s.”

In his
dissertation, he explains also that other Latin American theologians opening
themselves to the homosexual theology had first had an experience with
Liberation Theology, whose Protestant version is, according to Protestant
socialists Robinson Cavalcanti and Ariovaldo Ramos, the Theology of Integral
Mission.

Homsexualist
Infection in Theological Institutions

He says,
“Even so, siding with active leaders in LGBT Christian groups and churches,
there is an increasing number of theologians developing academic studies and
who are major voices for the development of a Brazilian and Latin American
homosexual-gay-queer theology. Several master’s and doctor’s degree
dissertations have been made in the recent years focusing on these issues. In
2001, Mário Ferreira Ribas presented his master’s degree dissertation at the
Methodist University of São Paulo with the title ‘Scripture, tradition and
reason in the homosexual debate in Anglicanism.’”

Musskopf
stresses the importance of the “increasing contact with U.S. gay theologians, a
life experience in LGBT Christian groups, the contact with homocultural
studies, a greater immersion in the LGBT movement and a search for recognition
in the Brazilian theological academic institutions.”

He tells how he helped organize the Gay
Parade in São Leopoldo, city of the HTS headquarters, in 2006. He reveals also
that there is a group of militant homosexualists within HTS.

Because
ECLCB and HTS are recognized evangelical institutions, other evangelical
institutions in Brazil also keep a relationship with HTS. In September 2014,
HTS held its 2nd International Congress of HTS Colleges, where the opening
speech was delivered by a Mackenzie Presbyterian University professor. This
professor lectures also at the Methodist University of São Paulo, one of the
most leftist evangelical institutions in Brazil, along with HTS.

This
Mackenzie professor would never deliver a lecture in the Metropolitan Community
Church in Rio de Janeiro. But he delivered a speech at HTS.

The Metropolitan Community Church
in Rio de Janeiro, “Rev.” Marcos Gladstone and Ciro D’Araújo are free to defend
a homosexual theology and any other perverse theology. Their church and works,
even though D’Araújo’s father was formerly the greatest Presbyterian star in
Brazil, do not enjoy any recognition in the evangelical world. So they have no
legitimacy.

Yet, whether you like it or not,
HTS has official recognition in the Brazilian evangelical world.

The
recognition by a large historic Protestant denomination as the Lutheran church
gives Musskopf many opportunities, including in the Brazilian Congress. He is
the author of several books and takes part in national and international events
to share his militant theological view in defense of the gay agenda.

Musskopf
is the author of
“Talar Rosa: Homossexuais e o ministério na igreja” (Pink Cassock: Homosexuals
and Church Ministry), a book advocating the gay ideology from a Bible
misinterpretation. He is the author also of the chapter “Queer Theology and
Bible Hermeneutics” in the book “Imagem
& diversidade sexual: Estudos da Homocultura” (Image and Sexual Diversity:
Homocultural Studies [2004]), organized by Denilson Lopes, a homosexual
activist who wrote the pro-pedophilia article “Amando Garotos: Pedofilia e a Intolerância
Contemporânea” (Loving
Boy and Contemporary Intolerance), denounced by me in 2007.

His influence
is not limited to HTS. Musskopt was a speaker at the 10th LGBT Seminary, held
in the Brazilian Congress in 2013. The big homosexual seminary was sponsored by
the ruling socialist Workers’ Party.

Feliciano
is an Assemblies of God minister and most “Christians” opposed to him were
traditional Protestants (Presbyterians, Lutherans, etc.) adherents of TIM.

As a Lutheran, Musskopf spent years
in the church being influenced by the Theology of Integral Mission and
Liberation Theology. The result? Theological faggoting. If he had lived in an
evangelical environment open to the deliverance offered by Jesus Christ — and
there are many charismatic churches in Brazil that give freedom for Jesus to
deliver and save people enslaved to the homosexual sin —, Musskopf would
hopefully have been delivered from his faggoting and, instead of praising it,
he would be praising Jesus Christ the Savior.

However, instead of Jesus, his
denomination prioritizes TIM’s theological liberalism, and the result is
members, ministers and theologians who have not been set free.

The
theological faggoting of the Metropolitan Community Church in Rio de Janeiro,
“Rev.” Marcos Gladstone and Ciro D’Araújo has never been accepted in the
Brazilian evangelical world, because their church and theology have no
recognition among evangelicals. In short, they are not evangelicals.

Lutheran Church: In the Forefront of Liberation Theology, TIM and Gay
Theology

Yet,
HTS and ECLCB, along with their love for TIM, Liberation Theology, feminist
theology and homosexual theology, are traditional Protestant and are a part of
the traditional Protestant world. Thanks to HTS and ECLCB, Musskopf and his
theological faggoting are a part of the Lutheran world and can, sooner or
later, corrupt the Brazilian evangelical world, beginning in the academic world
of theology professors.

ECLCB has international liberal
leaders. Rev. Walter Altmann, a former ECLCB president, is the moderator of the
World Council of Churches and he is an international theologian renowned
for defending Liberation Theology (LT).

From this pro-LT and pro-TIM
liberal environment, what can result? A homosexualist theologian called
Musskopf.

With Altmann, ECLCB is in the
Liberation Theology forefront.

With Steuernagel, ECLCB is in the
Theology of Integral Mission forefront.

With Musskopf, ECLCB is in the Gay Theology
forefront.

Of
course, Steuernagel is not more prominent in TIM advocacy than Calvinist
Ariovaldo Ramos and Caio Fábio.

Notwithstanding
the serious threat of theological liberalism, from TIM to homosexual theology,
the bigger worry of traditional Protestant churches in Brazil as ECLCB has been
the “theology” (or its lack!) of charismatic churches that, with all their
flaws, are not open to theological liberalism or to homosexual theology.

In
those churches, a homosexual militant has no room and has to leave them if he
wants to get involved in homosexual activism.

In
contrast, in ECLCB a homosexual militant can write theological books and much
more. André Sidnei Musskopf, who is a HTS theology professor, is a testimony of
the liberal spaces that the Theology of Integral Mission eventually opened for
homosexual activism in one of the largest traditional Protestant denominations
in Brazil.

They
began at TIM and Liberation Theology and today they are in the black hole of
theological faggoting.

Musskopf’s
language is filled with jargons of ideological professionals, in contrast with
Jesus’ language, who used the most basic examples to show that he was near
people. He talked about breads and other everyday things, while TIM theologians
have a language so high that reach just theologians and activists.

If
you have time to waste in gay philosophy and theology babbles, the reading of
Musskopf’s “Theological Faggoting” is indispensable.

Witchcraft and Homosexuality

In
his dissertation, Musskopf recognizes that witchcraft and spiritualism are more
open to homosexuality and its adherents.

His dissertation has 36
positive mentions of Umbanda, 19 positive mentions of Candomblé and no
condemnation. Candomblé, which is a Brazilian form of Santeria, is not much
different of Umbanda.
His dissertation says, “God is in the church, but also in the terreiro
[place where Afro-Brazilian witchcraft is practiced, such as Macumba and
Candomblé].”

Brazil
is the most spiritualist nation in the world. Musskopf explains that as the
Brazilian gay theology had its origin in the U.S., so the Brazilian
spiritualism (which is favorable to homosexuality) also had its origin in the
U.S. He says:

“In the
Brazilian context ‘spiritualism’ appeared in the 19th century. Born in the
United States in the late 1840s and developed as ‘science’ especially in Europe
in the 1850s, the first séance in Brazil happened in 1865 and in 1884 was
founded the Brazilian Spiritualist Federation. From this time spiritualism
quickly spread throughout Brazil and got huge publicity in the 1950s through
the ‘spiritual healings’ of Dr. Fritz and, chiefly, through Chico Xavier
because of his hundreds of writings and because he became an example of
sainthood.”

Musskopf
says that even though in its origin spiritualism was a “science,” in Brazil it
became a religion.

The
spiritualist spark in the U.S. became an uncontrollable fire in Brazil.

What
is worrying is that if a spark can provoke so much havoc in other nations, what
will happen to other nations now with the U.S. exporting the homosexual
theology and other theological fires?

In a
general way, Brazilian spiritualism is open to the homosexual agenda. It can
explain the reason not only for the homosexualist policies of the Brazilian
government, but also the support that the Brazilian government has given the
U.S government in its efforts, including in the U.N, to impose homosexuality
around the world.

Denilson Lopes is quoted 15 times
in an equally favorable way. Both Mott and Lopes are homosexual activists
accused of defending pedophilia. Lopes is the author of the article “Amando
Garotos: Pedofilia e a Intolerância Contemporânea” (Loving
Boy and Contemporary Intolerance).

Musskopf
stresses that the Catholic Church and the historic Protestant churches have
traditions against homosexuality. But you can understand in his work that both
churches did not know how to deal with spiritualism and witchcraft, which have
much room for homosexuality. Even though both Liberation Theology and the Theology
of Integral Mission are hostile to neo-Pentecostalism, Musskopf says: “But who
did this articulation in a perfect way was neo-Pentecostalism, because, in
addition of being more accepted among the poor, it ‘represents a theological
movement in contact with worldviews never touched before: the worldview of the
European Reformed Protestantism and the worldview of the new world with the
Catholic Brazil anchored in African and native traditions.’”

Presbyterian
Liberalism

In fact,
there are examples of historic churches that do not know how to deal with
spiritualism. Rev. Marcos Amaral, of the Presbyterian Church of Brazil (PCB),
has become famous for joining Afro-Brazilian religious leaders to fight
“discrimination” against witchcraft.

Another
PCB leader, Rev. Marcos Botelho, wrote an article entitled “LGBTT Rights and
Christian Faith,” in the Presbyterian magazine Ultimato, where he said that the
“blame” for gay activists wanting to impose a homosexual tyranny on the
Brazilian population is “because we Christians are not doing our part and
fighting for everybody’s right: the right to choose freely their sexual
option.”

Botelho
is one of the directors of Jovens da Verdade (Youth for Truth), a group that
has a theological college (FLAM), headed by TIM advocate Ariovaldo Ramos,
exclusively for TIM engagement. Youth for Truth sponsors TIM events.

As an
example that Christians should fight to advocate the homosexual cause, in his
Ultimato piece Botelho had mentioned that divorce in the Catholic Brazil was
legalized by a Presbyterian congressman. Botelho, a TIM advocate, has never
been rebuked for his theological liberalism. Another PCB leader, Rev. Luiz
Longuini, has been divorced four times and he has a book, published by
Ultimato, advocating TIM.

If
Botelho were an Assemblies of God minister, he would be unlikely to escape
discipline or expelling for his pro-homosexuality words.

The
Catholic Church in Brazil, which is the largest Catholic nation in the world,
is almost completely dominated by Liberation Theology. And the historic
Protestant churches (where Musskopf’s ECLCB ranks high) are increasingly
dominated by the Theology of Integral Mission. No one of those churches expels
demons or considers demonic components in homosexuality or other perversions.

What If Musskopf Attended a Charismatic Church?

In
comparison, as admitted by Musskopf, Pentecostal and neo-Pentecostal churches
reach people directly, know how to use what is useful in the Reformation
traditions and know how to deal with traditions of spiritualism, Umbanda and
Candomblé and their connections with homosexuality. In short, those churches,
which usually are not open to Liberation Theology and the Theology of Integral
Mission, understand homosexuality as a sin and, where necessary, expel the
appropriate demons.

Musskopf would be unlikely to be
able to attend a neo-Pentecostal church as Igreja da Graça (Grace Church) the
way he does in ECLCB: a Protestant homosexual activist.

Musskopf would be unlikely to do in
a neo-Pentecostal church as Igreja Bola de Neve (Bola de Neve Church) what he
does in ECLCB: to promote a gay theology.

A neo-Pentecostal church would be
unlikely to fail to give him what ECLCB and other historic Protestant churches
do not give: ministrations under the power of the Holy Spirit and even
expelling of demons.

In a
big neo-Pentecostal church as Igreja da Graça or Igreja Bola de Neve, Musskopf
would have to leave the church to profess openly his “Christian” homosexual
militancy and his gay theology. In ECLCB, which is the largest Lutheran
denomination in Brazil, he can occupy spaces, resist what is left of conservatism
and “produce”: gay militancy, activism and theology.

Theological “Wisdom” in the Service of Homosexual Sin

In
fact, Musskopf said his
dissertation “is organized in three moments — ‘occupy, resist, produce’ — one
of the most well known slogans of the Landless Workers Movement (MST).”

He
and his group are already “occupying,
resisting, producing”
in HTS and in the Evangelical Church of Lutheran Confession in Brazil.

As
usual among liberal Protestants, Musskopf does not like conservative
environments. He likes environments of Liberation Theology and of the Theology
of Integral Mission. It is only in this kind of progressive environment he and
his theology have room to grow and blossom.

Aided
by Liberation Theology and the Theology of Integral Mission, he expects his
theology eventually to “occupy,
resist, produce” in
many theological centers in Brazil.

Where
these liberal theologies have room (especially traditional Protestant
churches), there will be a cursed “hope” for the gay theology to be accepted.
Where these liberal theologies have no room (especially charismatic churches),
gay theology will have a very hard time to be accepted.

“Theological
Faggoting,” by André Musskopf, exhales theological, philosophical and
sociological depth, but with no commitment to God’s truth. It is a work of
human wisdom in the service of gay theology, crazily twisting God’s Word to
satisfy a depraved sexual vice. By reading it, I was reminded:

“Scripture says, ‘I will destroy the wisdom
of the wise. I will reject the intelligence of intelligent people.’ Where is
the wise person? Where is the scholar? Where is the persuasive speaker of our
time? Hasn’t God turned the wisdom of the world into nonsense?” (1 Corinthians
1:19-20 GWV)

In contrast,
God’s Word is perfect for the simple, not for those who consider themselves theologically
“wise”: